Suchergebnisse

The eight sections of the present essay are drawn from the lectures I delivered at Princeton University and at the University of California, Los Angeles, in 1969-1970. Because of the diverse nature of the audience I did not go into the details that would be necessary in a new approach to a traditional problem. Instead, my principal aim was to present a brief sketch of the contents of what may be called Persian mysticism, while showing at the same time the remarkable role that this variety of Islamic mysticism has played in the cultural development of Persia.The origins of Sufism—as Islamic mysticism is generally called—presents a very controversial problem indeed, but that Persia was the cradle of early Sufism is beyond doubt. Moreover, if mysticism is taken to be—as it usually is—an expression of man's belief in direct connection with the godhead, the well-known ethical concepts of the Zoroastrians—for whom every particular deed of daily life, good or bad, is the joint product of man and either the principle of Good or of Evil—might also be considered as unconscious expressions of a pantheistic type of mysticism.

Tasawuf merupakan aspek esoterik dalam Islam syang mengajarkan penyucian diri (taskiyatun nafs) untuk mendekatkan diri kepada Tuhan serta sebagai langkah awal untuk memperbaiki perilaku mansuia sebagai mahluk sosial yang memiliki akhlaq dan moral. Tasawuf sebagai ilmu batiniah yang menyeimbangkan hubungan manusia secara vertikal (Tuhan) dan horizontal (manusia). Disaat dunia sedang dilanda Covid-19 maka perilaku yang ditunjukan masyarakat pun berbeda-beda. Kejadian ini tidak hanya menyangkut permasalahan kesehatan tapi juga menyangkut permasalahan keagamaan. Penelitian ini menggunakan pendekatan kualitatif deskriptif dan studi kepustakaan dengan rumusan masalah bagaimana deskripsi peran tasawuf dalam menghadapi wabah Covid-19. Tujuan dari dari penelitian ini akan mendeskripsikan nilai-nilai tasawuf dalam berkontrubusi memutus mata rantai penyebarann wabah Covid-19. Hasil dari penelitian ini adalah praktik uzlah (mengasingkan diri) dan khalwat (menyendiri) dalam tasawuf dapat dijadikan alternatif dalam memutus laju penyebaran wabah Covid-19. ; Sufism is an esoteric (inner) aspect in Islam that teaches self-purification (taskiyatun nafs) in an effort to get closer to God which has an impact on the behavior of one's life. Human behavior at this time, the world hit by the Covid-19 outbreak still has not shown the right behavior, as there are still many people who violate the rules of the government and recommendations from health experts in an effort to break the Covid-19 chain. This study uses a descriptive qualitative approach with the formulation of the problem of how to describe the role of Sufism in dealing with the Covid-19 outbreak. The purpose of this research is to describe the teachings of Sufism in contributing to breaking the chain of the spread of the Covid-19 outbreak. The result of this research is that the practice of uzlah (seclusion) and seclusion (solitude) in Sufism can be used as alternatives in breaking the rate of spread of the Covid-19 outbreak.

It is unfortunate that historians, as a rule, do not follow the example of social anthropologists in devoting some part of their monographs to a discussion of the theoretical problems involved in the material they have been handling. This is not of such importance in the history of Europe, where much can be taken for granted on the part of the reader. But when the European historian turns to the study of Asian history, and writes in the same way as he would were he writing the history of a European people, merely substituting an Asian set of names and places, then the result frequently lacks interest, and may even be a distortion of the general picture of the past that he wishes to relate. This holds as well for continental S.E. Asia and the island world of Indonesia as elsewhere. And it is not only in these countries that peoples, newly conscious of their traditions as national traditions, are dissatisfied with the histories written for them by foreigners. The requirements of a new type of history are formidable, and very little work has been done on the theoretical ground work involved. The aim of this paper then, is to attempt to progress a little further in the elaboration of such a historiography, and to apply the results to a segment of the data available relating to Indonesia's past.